Online research in philosophy

The aim of this book is simple: to invite readers to consider what it means to lead a good life, and to offer practical advice, based on the Buddhist teachings, as to how this can be accomplished. In each of more than thirty brief essays, Master Hsing Yun treats a specific moral or ethical issue, using quotations from the rich treasury of the Buddhist scriptures as a point of departure for his discussion. Among the topics he considers are control (...) of the body and of speech, overcoming greed, ending anger, patience under insult, how to manage wealth, how to get along with others, what it means to practice Buddhism, and the blessings and joys of that practice. The Buddhist precepts are introduced as guideposts along this path of liberation, and friendship, gratitude, and service to others are presented as essential elements of a common quest to discover and to embody our innate goodness and humanity. (shrink)

Explains how yoga practitioners can deepen and enrich their relationships with family and friends, as well as become more engaged with their communities.

This lucid overview of the Buddhist path takes the perspective of the three "vehicles" of Tibetan Buddhism: the Hinayana, Mahayana, and Vajrayana. While these vehicles are usually presented as a historical development, they are here equated with the attitudes that individuals bring to their Buddhist practice. Basic to them all, however, is the need to understand our own immediate condition. The primary tool for achieving this is meditation, and The Essence of Buddhism serves as a handbook for the (...) various meditative approaches of Buddhist practice. Beginning with the Four Noble Truths, Traleg Rinpoche incorporates the expansive vision of the bodhisattva path and the transformative vision of Tantra. The final chapters present the transcendent view of Mahamudra. This view dispenses with all dualistic fixations and directly realizes the natural freedom of the mind itself. Along the way, the author provides vivid definitions of fundamental concepts such as compassion, emptiness, and Buddha-nature, and answers common questions: Why does Buddhism teach that there is "no self"? Are Buddhist teachings pessimistic? Does Buddhism encourage social passivity? What is the role of sex in Buddhist Tantra? Why is it said that "samsara is nirvana"? Does it take countless lifetimes to attain enlightenment, or can it be achieved in a moment? (shrink)

Grove Press is proud to reissue this important work by one of Buddhism's leading contemporary teachers.

In Taking the Path of Zen , Robert Aitken provided a concise guide to zazen (Zen meditation) and other aspects of the practice of Zen. In The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of appropriate personal and social action through an exploration of the philosophical complexities of Zen ethics. Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover, which enriches the soil and benefits the (...) environment as it grows. The opening chapters discuss the Ten Grave Precepts of Zen, which, Aitken points out, are "not commandments etched in stone but expressions of inspiration written in something more fluid than water." Aitken approaches these precepts, the core of Zen ethics, from several perspectives, offering many layers of interpretation. Like ripples in a pond, the circles of his interpretation increasingly widen, and he expands his focus to confront corporate theft and oppression, the role of women in Zen and society, abortion, nuclear war, pollution of the environment, and other concerns. The Mind of Clover champions the cause of personal responsibility in modern society, encouraging nonviolent activism based on clear convictions. It is a guide that engages, that invites us to realize our own potential for confident and responsible action. (shrink)

The American Buddhist nun and author of the best-selling When Things Fall Apart counsels readers on how to live compassionately and well during times of instability, demonstrating the use of the Three Commitments practice to promote ...

In Invoking Reality, John Daido Loori, one of the leading Zen teachers in America today, presents and explains the ethical precepts of Zen as essential aspects ...

Contains letters from a Zen master to both monks and lay believers; the letters illustrate the Zen master's compassion, knowledge, and generosity.

In The Elementary Forms of Religious Life (1912), Emile Durkheim sets himself the task of discovering the enduring source of human social identity.

Cresp, Mary Some months ago while driving I heard an interview with writer Alan Moore on the radio and was so captured by his comments about trends in modern society that I had to pull over to the side of the road and stop to concentrate on what he was saying. I ordered his book, No Straight Lines, and found he presents an inspiring plea for a more human-centric world, more able organisations and more vibrant and equitable economies relevant to (...) the world we live in today. His descriptions so correspond with my experience that, although the changes in Religious Life over the past fifty years are often seen as something that occurred only in church circles, I conclude that they are part of a world-wide search for ways to serve humanity better, to search for meaning in the work people do and to find viable alternatives for the ways that things were done in the past. Because my immediate experience of Religious Life is confined to the Sisters of St Joseph, my comments are framed around that experience. However, through interaction with members of other Congregations, I know their journey parallels that of Josephites in many respects. (shrink)

This article explores the autobiographical writings of Western monks living in Thailand in the light of scholarship on modern and Western Buddhism to understand their constructions of Buddhism. I explore Western monks' understanding of Buddhism before leaving for Thailand, their experiences of integrating into Thai Buddhism, and their lives after returning to their home countries. Their constructions consist of Buddhism as a scientific, rational tradition focused on the practice of meditation. These constructions are challenged during (...) monastic life in Thailand and further problematized when reintegrating into their home countries. I find that they encounter challenges incorporating monasticism into Western countries and may choose lay life?reflecting the trend of laicization in Western Buddhism. I conclude that their constructions of Buddhism conceived in Western countries affect their experiences in Thailand and afterwards. (shrink)

Characteristically religious ethical systems consist of much more than a morality: that is, much more than judgments marked by serious societal pressure and the appropriateness in offenders of a sense of moral guilt. Religious ethics characteristically demands also control and modification of thoughts and desires. This supra-moral element is prominent in Buddhism, where it flourishes primarily in the "Samgha". The ethics of Buddhism can be understood only by means of a concept of the supra-moral.

Challenging a long-standing assumption of the separation of ethical from poetic activity, this essay develops the basis for a theory of moral life as inherently and radically creative. A range of contemporary post-Kantian ethicists--including Ricoeur, Nussbaum, Kearney, and Gutiérrez--are employed to make the argument that moral practice requires a fundamental capability for creative transformation, imagination, and social renewal. In addition, this poetic moral capability can finally be understood only from the primordial religious point of view of the mystery (...) of Creation as such. Humanity as an image of its Creator is called to the endless impossible possibility of the re-creation of its own complex, plural, and fallen social world. Such a perspective is opposed to views of moral life as the application of law-like principles or the recovery of past moral histories. Without a better understanding of moral life's radically creative imperative, we miss a vital element of social relations' distinctive humanity. (shrink)

This paper addresses the ways that we can understand and transform our strong emotions and how this project contributes to moral and spiritual development. To this end, I choose to think with two Tibetan Buddhist thinkers, both of whom take up the question of how passionate emotions can fit into spiritual and moral life: the famous, playful yogin Shabkar Tsodruk Rangdrol (1781–1851) and the wandering, charismatic master Patrul Rinpoche (1808–1887). Shabkar's The Autobiography of Shabkar provides excellent examples of using (...) one's own passionate emotions to connect to others and gain insight into the world. Patrul Rinpoche's The Words of My Perfect Teacher (kun bzang bla ma'i zhal lung) focuses on passionate empathy with the emotions of others. Drawing on these texts, I present a (distinctly Buddhist) conception of a passionate life and argue that passionate emotional experience is a central part of moral and spiritual development more broadly construed. (shrink)

This article looks at the ways in which globalization and modernization have led to a number of changes in Buddhism. These include both the cultures in which it is practiced as well as the form that this practice takes. One consequence of existing within new cultures is that a religion that has been the majority faith for over 1000 years in many Asian countries is now a minority faith in the West. This study tests the hypothesis that religious (...) doctrinal differences are relative and the borders between religious organizations are malleable. In order to overcome inherent difficulties in studying small atypical organizations, these analyses rely on new methodological techniques by building on the internet and website links as a sociological tool. This study examines the use of websites by American Buddhists, both to determine the networks they are part of and what content they use. Comparisons are drawn to the similarities between American Buddhism as a small foreign religion and independent non-denominational Christian congregations. Consequences for studying Buddhism and future avenues of research involving the internet are discussed. (shrink)

This essay seeks to contribute to our understanding of William James's ethics by reexamining a classic text— The Varieties of Religious Experience—that is not usually read in an ethical light. It shows that James develops an ethics of human flourishing in Varieties, which he grounds in a "piecemeal supernaturalist" cosmology and account of human nature. It also shows that, under the terms of James's view, religious and ethical issues are fundamentally interconnected, and leading a religious life (...) is a necessary (though not a sufficient) condition of maximal human flourishing. Overall, I show that for James the highest degree of human flourishing can be achieved only through the experience of metaphysical intimacy, or the self's harmonious relationship or unification with "a wider self.". (shrink)

From about the fourth to the tenth century Buddhist monks in China engaged in formal, semi-public, religious disputation. I describe the Indian origins of this disputation and outline its settings, procedures, and functions. I then propose that this disputation put its participants at risk of performative contradiction with Buddhist tenets about language and salvation, and I illustrate how some chinese Buddhists attempted to transcend these contradictions, subverting disputation through creative linguistic and extra- linguistic strategies.

In Science and Religious Anthropology: A Spiritually Evocative Naturalist Interpretation of Human Life, Wesley J. Wildman has awakened work in religious anthropology to a new day and a new kind of light. No one who works in religious anthropology, or in religion and science studies more generally, should be taken seriously who has not read, digested, and contended with Wildman’s work. Indeed, if one is looking for an education in genuine interdisciplinarity, in rigorous scholarly analysis and (...) argumentation, and in the ways in which academic theology, religious studies, and the scientific study of religion can mutually inform one another, Wildman’s book is the ideal school. Wildman carefully analyzes, creatively .. (shrink)

Studies in Theology and Religion,10 In this volume, fourteen philosophers of religion reflect on religious views of the good life.

In South Asia, the period between 1100 and 1300 CE was a particularly prolific time for theorists from India's three main indigenous religions - Hinduism, Buddhism, and Jainism - to articulate their views on the face-to-face gift encounter. Their gift theories shaped a cosmopolitan sensibility that shared ethical and aesthetic values that reached across regional, sectarian, and religious boundaries. This book explores the ethical and social implications of unilateral gifts of esteem, offering a perceptive guide to the uniquely (...) South Asian contributors to theoretical work on the gift. (shrink)

This article is a set of personal reflections on religious education based upon my experience as general superior of the School Sisters of Notre Dame.

Liang Shuming, considered to be the Last Confucian, was a Buddhist.

... Introduction to Buddhist Tantra Tantra forms the esoteric basis of all major religions. It stands for the awakening of dormant divinity. It is a mystic technique to invoke the spirituality of man and woman.

Anne Warfield Rawls argues that, although Durkheim's The Elementary Forms of Religion is the crowning achievement of his sociological accomplishments, it has been consistently misunderstood. Rather than a work on primitive religion or the sociology of knowledge, Rawls asserts that Durkheim's analysis represents an attempt to establish a unique epistemological basis for the study of sociology and moral relations. Based on detailed analysis of the primary text, this book will be an important and original contribution to contemporary debates on social (...) theory and philosophy. (shrink)

To offer something to the actual thinker, to assist him in the struggle against the all overwhelming might of current thoughts & opinions, with such a high ...

Machine generated contents note: Part I: Religion, Ethics and Stories of War and Peace. -- 1. Religion, Ethics, and Storytelling. -- 2. Stories of War and Peace in an Age of Globalization. -- Part II: War and Peace: Ancient Stories and Postmodern Life Stories. -- Introduction: Ethics after Auschwitz and Hiroshima. -- 3. Gilgamesh and the Religious Quest. -- 4. The Socratic Religious Experience: From the Birth of Ethics to the Quest for Cosmopolis. -- 5. Hindu Stories (...) - Ancient and Postmodern. -- 6. Buddhist Stories - Ancient and Postmodern. -- 7. Jewish Stories - Ancient and Postmodern. -- 8. Christian Stories - Ancient and Postmodern. -- 9. Islamic Stories - Ancient and Postmodern. -- Part III: The Path to Global Ethics: The Way of all the Earth. -- Introduction. -- 10. Feminist Audacity and the Ethics of Interdependence. -- 11. Cosmopolis: The Way of all the Earth. -- Index of Subjects. -- Index of Names and Terms. -- See the Website for this book www.blackwellpublishing.com/faschingdechant/for the following: -- Epilogue: Gandhian Ethics in an Age of Terrorism. -- Appendix 1: The United Nations Declaration of Human Rights. -- Appendix 2: 2nd Parliament of World Religions Declaration Toward a Global Ethic. (shrink)

Machine generated contents note: Part I: Religion, Ethics and Stories of War and Peace. -- 1. Religion, Ethics, and Storytelling. -- 2. Stories of War and Peace in an Age of Globalization. -- Part II: War and Peace: Ancient Stories and Postmodern Life Stories. -- Introduction: Ethics after Auschwitz and Hiroshima. -- 3. Gilgamesh and the Religious Quest. -- 4. The Socratic Religious Experience: From the Birth of Ethics to the Quest for Cosmopolis. -- 5. Hindu Stories (...) - Ancient and Postmodern. -- 6. Buddhist Stories - Ancient and Postmodern. -- 7. Jewish Stories - Ancient and Postmodern. -- 8. Christian Stories - Ancient and Postmodern. -- 9. Islamic Stories - Ancient and Postmodern. -- Part III: The Path to Global Ethics: The Way of all the Earth. -- Introduction. -- 10. Feminist Audacity and the Ethics of Interdependence. -- 11. Cosmopolis: The Way of all the Earth. -- Index of Subjects. -- Index of Names and Terms. -- See the Website for this book www.blackwellpublishing.com/faschingdechant/for the following: -- Epilogue: Gandhian Ethics in an Age of Terrorism. -- Appendix 1: The United Nations Declaration of Human Rights. -- Appendix 2: 2nd Parliament of World Religions Declaration Toward a Global Ethic. (shrink)

CHAPTER I THE FRAMEWORK OF SELF-PERFECTION 1. Buddhism and Ethics Anyone who has read even a very little in the early Buddhist Scriptures is aware that from ...

Yoga came to Tibet from India more than a thousand years ago, and it was quickly absorbed into the culture's rich traditions. In this small book readers will discover Heart Yoga, which developed over the centuries in the Gelukpa tradition of the Dalai Lamas. The program presented here combines popular yoga exercises wtih special Tibetan poses, and methods of working from the inside to give a healthy and a happy heart. Roach discovered a number of previously unknown Tibetan works on (...) yoga in the course of his ongoing efforts to find and preserve ancient Tibetan Buddhist texts. He discusses the ideas and insights presented in these texts and places them within the context of the Buddhist tradition. To help readers incorporate this ancient wisdom in their daily lives, he provides a specific regime of yoga postures and meditations. Combining instructive illustrations with the unique philosophical underpinnings of the Buddhist approach, Geshe Roach has created a unique program for yoga on a physical and spiritual level. (shrink)

Introduction Atheism is a minority position in today’s world. At least in the parts of the globe accessible to pollsters, most people believe in God. The rate of theism has little to do with the level of scientific or technological development of the society in question. Consider, for example, the United States, where, despite the country’s constitutional commitment to the “separation of church and state,” most institutions of daily life are infused with theism.1 U.S. coins carry the proclamation (...) “In God We Trust,” sessions of the U.S. Congress are opened with a prayer offered by the official congressional chaplain, and national and civic leaders routinely invoke the name of God in campaign and policy speeches. (shrink)

This paper argues that in Augustine rationality in religion depends in important respects on religious social practice. This point is developed in reference to the questions of the reasonableness of a commitment to a particular religion, the meaningfulness of religious terms and concepts, and the truth and falsity of religious claims. In a concluding section, I contend that Augustine, while giving rationality in religion a basis in religious practice. succeeds in avoiding the tendency, found in some (...) otherwise similar contemporary positions. to sever rationality in religion from rationality in other domains of inquiry. (shrink)

This study is focused on cultural phenomena of contemporary Europe: the creation of a new religious identity without cultural precedent in European cultural history. It will concentrate on non-Asian Buddhist converts, who have adopted religious world views different from those of their ethnic heritage and the mainstream culture they live in and who use Buddhism as the value-source for their children's upbringing. The parents who, to a certain degree, master Buddhist practice and are attached to this particular (...) religious culture, accumulate a specific religious capital which develops when there are higher levels of religious participation, knowledge and experience, including social networks. The aim of my study is to illustrate how accumulated religious capital and value models affect parental choice regarding children's education. How are these values transmitted within the families of different Buddhist streams? What is the role of the local Buddhist community in family life? (shrink)

Centesimus Annus raises the issue of the relationship of religion to practical conduct. This paper constructs the issue; illustrates the construction with materials from Theravada Buddhist cultures; and applies the construction toCentesimus Annus. This is an exercise in social history.

In conversation, in the lecture hall, in the Dharma centre and in the public teaching, Buddhists and students of Buddhism worry about authenticity. Is the doctrine defended in a particular text or is a particular textual interpretation authentic? Is a particular teacher authentic? Is a particular practice authentic? Is a phenomenon under examination in a scholarly research project authentically Buddhist? If the doctrine, teacher, practice or phenomenon is not authentically Buddhist, we worry that it is a fraud, that our (...) scholarship, teaching or religious life is vacuous, or at least that it is not really Buddhist studies or Buddhist practice. It is hard for me to remember a conversation of any length with a Western or Tibetan colleague, or with a serious advanced student in which the term “authenticity” or a cognate did not arise, and in which that term did not function as a term of approbation. (shrink)

This book proposes that parties on both sides of this debate might shift their attention in a different direction, by focusing on the question of whether it is ...

Rebbetzin Esther Greenberg was famous throughout Israel as a mentor to countless women, including some of the best-known teachers and counselors.

Initial sketch of a concept of faith -- Facets of faith -- Faith and knowledge -- Faith and scientific knowledge -- Faith and morality -- Secular forms of faith -- Crises of faith -- My personal journey of faith.